don't know if you'll be able to share it, okay? Take a big one. Take a big one. We're holding at the beginning of the third perek of Gittin. זאגט די Mishnah: שלשה דברים אמר רבי אלעזר בן פרטא לפני חכמים וקיימו את דבריו. Three things Rabbi Elazar ben Parta said to the חכמים, and they acknowledged it, they confirmed it. One thing is, על עיר שהקיפוה כרקום, a city that was besieged by the goyim, a Yidishe city. ועל ספינה המטרפת בים, if a ship which is sinking בים. ועל היוצא לידון, and if a person is being taken to trial in a goyishe court on a capital case, שהן בחזקת קיימין. All these three cases, we have to assume that they're alive. Therefore, the wife of anyone of these cases could not get married, because she is assuming alive, he's we're assuming he's alive. Also, למשל, if he was a kohen, his wife, who was a בת ישראל, could continue eating terumah, because we assume the husband is alive. But אבל עיר שכבשוה כרקום, but if it's a city not besieged by goyim, but they conquered it, or ספינה שאבדה בים, or a ship that drowned, and that sank, והיוצא להורג, when a person is not being taken to trial, but he's actually taken to be executed, נותנין עליו חומרי חיים וחומרי מתים. Now, we don't know if he died or not, but we can't make a chazakah that he's alive. ממילא, he has to have all the chumrot, a chumra of being alive, a chumra of being dead. That means like this: that this woman, the wife of any of these, cannot remarry. On the other hand, if she's, let's say, בת ישראל לכהן, if she's a בת ישראל and she's married to a kohen, or בת כהן לישראל, לא תאכל בתרומה. Now, if she's married to a kohen, while she's married, she could eat terumah. But because maybe the husband died, then the din is if the husband died, she can't eat terumah. Let's say the opposite: if she's a בת כהן to a ישראל, so when the husband if the husband dies, she goes back home, she could start eating terumah again. When she marries a ישראל, she can't. In this case, she also can't, because we don't know if he's alive or dead. So, you have to give all the chumrot. Okay.

זאגט די Gemara in a different place, in vayter, there's a pasuk that says in Yonah: ויהי כזרוח השמש, when the sun shined, וימן אלקים רוח קדים חרישית, der Eibershter brought a רוח קדים, a wind from from מזרח, חרישית. מאי חרישית? What does it mean, a wind חרישית? אמר רב יהודה, רב יהודה said: חרישית comes from the word חורש. חורש means to plow. What happens when you plow? When you plow, the sand becomes the the earth is hard and straight. When you plow, it becomes like little mounds. Same thing here: it was a wind that בשעה שמנשבת, when it blew, עשתה תלמים תלמים בים, it made like waves in the ים, like it was a wind that made waves and made it look like little בערגעלעך, little mounds. אמר ליה רבא, so Rava said, if that's the פשט, אי הכי, then I don't understand, he says. היינו דכתיב right after it, it says: ותך השמש על ראש יונה, the sun was very strong on the head of יונה, ויתעלף, and he fainted. And he fainted. So obviously the pasuk is trying to tell us how hot it got. It said it says when the sun was shining, and there was a רוח קדים חרישית, it got very hot and he fainted. But if it means a wind that makes waves, makes cool, not hot. So how does that fit? How does the המשך of the pasuk fit? אלא אמר רבא, Rava said it doesn't mean חרישית doesn't mean come from the word חרישה, which is plowing. The word חרישית comes from the word quiet. להחריש means to be quiet. That means בשעה שמנשבת, when this wind blows, משתקת כל הרוחות מפניה, it quiets down all the other winds. Usually winds make it cool. This wind came and blew away all the cold winds, and made it hot! That's what it means. So חרישית means it quieted it quieted down all the other winds. והיינו דכתיב, and we have a pasuk that seems to go along the same idea: אשר בגדיך חמים, your clothes make you hot, בהשקט ארץ מדרום. When the ארץ is quiet from דרום, what does that mean? אמר רב תחליפא בר חסדא, ברב חסדא אמר רב חסדא: אימתי בגדיך חמים, when does your clothes make you hot, when are you hot, basically? בשעה שהשקיט ארץ מדרום, when the earth is quiet from דרום, meaning בשעה שמנשבת בשעה שמנשבת משתקת כל הרוחות מפניה. It's only when this wind blows and makes all the other winds go away. Like we said before, if this wind there's a certain wind that's so hot, that when it blows, all the other winds which make it cool go away. That's what he says, בגדיך חמים, when are your clothes hot, when do you become hot? If there's this strong wind that pushes away all other winds.

זאגט די Gemara ווייטער, רב הונא ורב חסדא הוו יתבי, Rav Huna and Rav Chisda were sitting. חליף ואזיל גניבא עלייהו, Geniva happened to pass by. Now, Geniva we learned earlier, two days ago, three days ago earlier, that he was a בעל מחלוקת. He started up over there, it was with with Ulla, who was over there, that Mar Ukva. Well, the Gemara says that Mar Ukva asked a she'eilah, \"What should I do about him?\" They told him, \"Be quiet, don't do anything, the Eibershter will take care of him.\" So here, funkt they were sitting, and Geniva was a תלמיד חכם, but he was a בעל מחלוקת. So he happened to pass by. אמר חד לחבריה, one said to the other, ניקום מקמיה, let's stand up for him, they saw him coming, דבר אוריין הוא, he's a תלמיד חכם. אמר ליה אידך, the other one said, מקמי פלגאה ניקום? We should stand up in front of a בעל מחלוקת? It's true he's a גרויסער תלמיד חכם, but if he's a בעל מחלוקת, he doesn't deserve to be we should stand up. אדהכי, while they were discussing, אתא איהו לגבייהו, he happened to come over to them. אמר להו, and he said to them, במאי עסקיתו? What were you talking about? אמרו ליה, ברוחות. They didn't want to tell him what they were talking about, because if they would, they would say, \"We're talking about you! How you are a בעל מחלוקת.\" So they just told him, \"We're talking about winds.\" That's a joke, this is serious. So they said, \"ברוחות, we're talking about the winds.\" אמר להו, \"Oh, you're talking about winds?\" He was a תלמיד חכם, he knew! אמר, he said, הכי אמר רב חנן בר רבא אמר רב, this is what Rav Chanan bar Rava said in the name of Rav:

ארבע רוחות מנשבות בכל יום, four winds blow every day, ורוח צפונית מנשבת עם כולם, and the צפון wind, the northern wind blows along with them all, שאלמלא כן, if not for that northern wind, אין העולם מתקיים אפילו שעה אחת. The world wouldn't last even because it would be so hot or something, that this balances out the weather. ורוח דרומית, and the worst one, the southern wind is the hardest, קשה מכולם, ואלמלא בן נץ מעמידה, if not this malach who's called בן נץ, נץ, he looks like a נץ, נץ is a you know, in Hebrew it's a which bird is it? הנץ למינהו. Well, he looks like that bird, if that stops that wind, if not for that, נחרב כל העולם כולו מפניה, the whole world would be חרוב. שנאמר, it says, המבינתך, do you understand, יאבר נץ יפרש כנפיו לתימן, that the wings of the נץ of this נץ pushes away the words the winds of תימן, and the נץ goes on the מלאך, because he looks like a נץ, whatever that means, I don't know, but the bottom line is that there is a certain wind that the מלאך פשוט has to hold it back, and if he wouldn't hold it back, it would destroy the whole world. Zagt di

Gemara vaiter, רבה ורב נחמן בר יצחק הוו יתבי, רבה and רב נחמן בר יצחק were sitting. הוה חליף ואזיל רב נחמן בר יעקב, so רב נחמן בר יעקב was passing by, יתיב בגוהרקא דדהבא, were sitting in a golden-like chair, they were carrying him or in a golden chair, ופירסא דתכלתא פריס עליה, which was draped with a drape of of תכלת, of blue wool. This is mamash majestic, looked like from a king. When he passed by, obviously they couldn't see exactly who he was, but they saw this. So רבה אזל לגביה, רבה went there, went to him, ורב נחמן בר יצחק לא אזל לגביה, רב נחמן בר יצחק didn't go. אמר, and he said, and רב נחמן בר יצחק explained: דלמא מאינשי דבי ריש גלותא נינהו, maybe this is a member of the ריש גלותא. ריש גלותא is the family of the head of גלות, he was like a king that time, and this is his family probably. So רבה צריך להו, רבה needs to come on to them, so therefore he had to go, politically it's gepast that he should go. אנא לא צריכנא להו, I have nothing to do with them, I don't need them, so why should I go for? But כיון דחזא דרב נחמן בר יעקב הוה, but then they realized it's not not the ריש גלותא, it's רב נחמן בר יעקב, אזל לגביה. So he also went, I mean to give kavod to רב נחמן בר יעקב. גלי לידיה, so רב נחמן בר יעקב uncovered his hand, in other words he was draped, covered with clothes, but it got hot, so he got hot, so he took off, he uncovered his hand. אמר, he said, שדיא נשיב, the שד, the devil is blowing. He meant to say this is a terrible wind that's coming, but the wind that we said before, which is a hot wind, and that's what got him hot. אמר רבה, רבה said, הכי אמר רב, this is what Rav said: אשה מפ... מפלת בו. It's such a wind that could cause a woman to miscarry. שמואל אמר, שמואל said, אפילו מרגלית שבים מרקבת בו. Even the the the pearls in the ים will start getting rotten when this wind blows. ורבי יוחנן אמר, רבי יוחנן says, אפילו שכבת זרע שבמעיה מסרחת בו. Even the זרע that's in the stomach of a woman, which is potentially could be a child, now normally, naturally it says that זרע is fresh for 72 hours, but if this wind blows, it ruins it right away. אמר רב נחמן בר יצחק, רב נחמן בר יצחק said, ושלשתן מקרא אחד דרשו. The רמז. He says they all took it, the three things they said, one said a woman will miscarry, one said that it'll ruin the pearls, and one said that it'll ruin the שכבת זרע, they all comes from the same pasuk. Because a pasuk said, כי הוא בין אחים יפריא יבא קדים רוח ה' ממדבר עלה ויבש מקורו. He says that this will come, this ruach, and it'll, פשט טייטש of the word ויבש מקורו, it'll dry up the source. So this is what he טייטש: ויבש מקורו, זה מקורה של אשה. It'll dry up the מקור, the inside of the woman, which is the child that the woman has. So this is a ראיה that it's going to cause, it could cause a miscarriage. Then it says, ויחרב מעינו, further in the pasuk, and the מעין, the well will become destroyed, זה שכבת זרע שבמעיה. That's the זרע, it's like a liquid that is a source. And then it says, הוא ישסה אוצר כל כלי חמדה, and this is going to destroy the treasury of all special כלים, זו מרגלית שבים, that goes on the pearls, that this will cause the pearls to be destroyed. Stormy, here it's heat, it's different. מצפון תפתח הרעה, it says it will all come from the צפון. אמר Rava, Rava said, הדי סוראי דדייקי קראי. The people from סוריא, they're the ones that said this, because they are very much מדייק in the pesukim, so they found these pesukim to tell you that. Okay. And then he looks at the beginning of the pasuk, it says, מאי, what does it mean כי הוא בין אחים יפריא? פשוט it means בין אחים, אחים means brothers, but אחים also means when two things are connected, are tied together, it's called אחים. Maybe it's because of brothers, but but like it says, למשל in the Gemara, it says someone tore קריעה, are you allowed to sew it up again? So the לשון of the Gemara is מאחה. Then there's a לשון in the Gemara there is a special type of stitch called איחוי אלכסנדרי. So the word אח means when it's yeah yeah, but that's with people. אחים are brothers, I'm saying, but it also goes on כלל on things when two things are together. So it says, בין אחים, between the two things which are together, יפריא. יפריא comes from the word רפוי, which is loose. אמר רבא, what does that mean? So he said like this: אפילו שופשא בקובינא דמרא רפיא, that if this wind comes, even the handle of the shovel, which the shovel is stuck into the metal, and then it's tied together and it's tight, but when this wind comes, it becomes loose because it it it makes it contract. רב יוסף אמר, Rav Yosef says, אפילו סיכתא בבדנא רפיא, even a nail in the wall, because you hang on a nail, it's tight, when this wind comes, it'll loosen it. רב אחא בר יעקב אמר, אפילו קניא בכוביאתא רפיא, even the the קנה, the stick where you weave, and you have the thing, the the thread around this, so you make it tight, when this wind comes, it'll loosen it because I guess it it it contracts and it makes it. Doesn't say much. Yeah. Next perek.

זאגט די גמרא אזוי: אמר רב יהודה אמר רב, Rav Yehuda said in the name of רב, מעשה באדם אחד, a story with a man, בשני בצורת, it was a year of hunger, שהפקיד דינר זהב אצל אלמנה, he gave a golden דינר to a a certain widow to keep for him, to hold it for him, והניחתו בכד של קמח, and she put it away in a jar of flour. She forgot about it, then she made dough out of it, and she didn't realize that the coin is there, ואפתו בפת, she made a loaf out, she baked the bread, ונתנתו לעני, and then later a poor man came to ask for food, so she gave him the bread, but she forgot completely about this coin. לימים בא בעל הדינר, later came this owner of the coin, ואמר לה, he said to her, הבי לי דינרי, give me my coin. And she forgot. אמרה ליה, she said to him, listen, Gemara wants to brings it לגבי a person about cursing, you shouldn't curse, you shouldn't say anything negative. So she meant to say, \"I promise you, I don't have it.\" Yeah? \"I didn't use your דינר.\" And the לשון she used is, יהנה סם המות באחד מבניה של זו אשה, one of my children should die אם נהניתי מדינרך כלום, if I had any use from your דינר. If I took your דינר, she wanted to prove how much she's sure, confident that she didn't use it, so she so she cursed. Wouldn't say she gave צדקה unknowingly either? She did. Huh, that would be use, wouldn't it? No, not only that, אמרו, they said, לא היו ימים מועטים, didn't pass a long time, עד שמת אחד מבניה, one of her children died. כששמעו חכמים, the chachamim heard בדבר, אמרו, they said, מה מי שנשבע באמת כך, if someone swears and curses for the truth, cuz in her it was the truth! She takeh didn't have hana'ah, she didn't use it. That punishment comes, הנשבע על שקר, someone swears false, על אחת כמה וכמה, certainly that could happen. But then the Gemara asks, so מאי טעמא ענשה, why was she takeh? If she swore and it was true, she takeh didn't use it, so she swore, so what's so why did Her shevuah was, if I had hana'ah, my child should die. She didn't have hana'ah from it, she gave it away! So the Gemara said, היא שכר של מקום דינר, she did have hana'ah. The piece, the space where the coin was. If she wouldn't have the coin there, it would be more flour. Let's say she took out that enough flour from the bag, from the jar to make a loaf. So had she not had that coin in it, she would have taken another drop. So she gained that little drop of flour! So she did have hana'ah from it! So when she swore, it was false. So then the Gemara asks opposite, ומאי, what's the פשט מי שנשבע באמת? גמרא, מה דהך someone swore when it was true, this happened, certainly if it's not true. So it's takeh not true here too, cuz she swore she didn't have הנאה, ולא באמת she did have hana'ah! So the Gemara says, it takeh means כמי שנשבע באמת. It doesn't mean she actually swore the truth, like she swore cuz she didn't know it, she forgot about it, she didn't realize it, so it's Yeah, so but it's really it wasn't true. Huh, so kal vachomer? So Kal vachomer, right. But did they even know it's כמו? Ah, even though it's, yeah, you can make כמי שנשבע, exactly. But this shows, even if the hana'ah was, how much flour does it take up, does a coin take up? Even though it's such a little bit. אבער בכלל, it shows another thing which the Gemara is not trying to bring out, be careful how you speak. Don't ever say that. You don't curse on yourself, you don't curse anybody. It says אל תפתח פה לשטן, don't What should I, tell the story again with the lady that came to me to ask to be מתיר נדר? I once told the story. There was a lady once that called me, she's 10 years or 15 years ago, she's from Argentina, she's on the way to someplace else, and she's stopping off in Miami for a few hours, and she wants to come to my house in middle between the flights. Why? Cuz she made some נדר and she wants to be מתיר נדר. So finally she came to the house, I asked her, what's the נדר and what? This what she told me: she lives downstairs, her in-laws live upstairs, שוואגערלע, and she always goes up and helps them. She got into a fight with them. She said, \"I'm not going up.\" And she made a נדר never ever to go up upstairs. And she said, this what she told, she said, \"And I said, that if I ever do go up, I should go blind.\" That's the way she said. After a while they made up, and she started going up, and she's losing her eyesight. She's losing her So she came to be מתיר נדר. So I got people together, we were מתיר נדר. Never heard from her again. I

don't know what happened, I don't know if it helped her, it didn't, we were מתיר נדר it. But א ייד טאר נישט רעדן א ווארט, מ'טאר נישט זאגן א ווארט, you can't say. Says there is a malach that is from the bad malachim, and he's looking out and waiting for an opportunity to כאפ a ווארט. If you say a negative ווארט, he gives it a כאפ, and and and he makes it happen. So you got to be very careful, it says. You got to Even the way you talk stam in the world. I always tell people you can't say certain things. Like certain people will say to a kid, \"Be careful how you cross the street, you'll get hit with a car.\" Don't say it. Don't say it, say, \"Be careful so you shouldn't get hit.\" But don't say you say, \"Hey, you're falling, you're going to hit yourself!\" You got to be א ייד, מ'דארף זיין אזוי, because a ייד says a ווארט, דיבור has such a power. Somebody somebody in shul said said today is falling, the promise is falling, he says he says he showed this 80 year old ייד minyan for Mincha steady, always set up a minyan for Mincha, when he turned 80, he moved to the back. What what what did he do? He says, \"Listen, the malach hamaves is gonna come look for candidates, where's he gonna go? He's gonna go up front!\"

Reminds me of a different story, something else, that one of the, I think it was the Radvaz, דאס, one of the big rabbanim, Lubavitcher rabbanim, that he was a rav in a big shul, the city Chernigov, I think. So whenever he used to go to, when he got an aliyah, he'd walk to the to the bimah, he would cover his face with his tallit, walk, cover. He became 70 years old, he stopped. So they asked him, \"Why, what? תחילה מאי קסבר? So what?\" So he says like this: \"The minhag in the shul, by the baalebatish shul, when they walk the rav walks through the aisle, all the people on the sides of the aisle, as he walks through, stand up. I couldn't take it. Standing up for me? Who am I that you should stand up for me? So I covered my face. I became 70, it says in Pirkei Avot, 'שבעים לשיבה'. It's called שיבה, old. It says in Chumash, 'מפני שיבה תקום'. Okay, so I don't care, if the Chumash says 'מפני שיבה תקום'. But till then, why did they stand up? Because I'm a rav, I'm chashuv.\" Yeah. Zogt di Gemara vayter, okay, another line, another topic.

ההיא דאתאי לקמיה דרבה בר רב הונא. Person came, woman came to Rabbah bar Rav Huna. אמר לה, \"מאי אעביד ליך?\" She wanted to collect the ketubah, her husband died. \"מאי אעביד? What should I do, דרב לא מגבי כתובה לארמלתא? Rav at one point did not give a ketubah, did not give, allowed the ארמלתא to get a ketubah. Why? Because the Gemara, חכמים made a takanah, to get your ketubah you have to swear that you never got paid, because you never know, maybe the husband gave her some משכון before. You have to swear. Then it came a point when people were very light about shevuah, so Rav said, 'I'm not swearing, I'm not giving them the ketubah. To give without a shevuah, I can't, and I don't want them to swear, because they're going to swear false.' So he said, 'I'm not giving you the ketubah.' And also אבא מרי לא מגבי כתובה, my father wouldn't give the כתובה לארמלתא, to an אלמנה.\" אמרה ליה, she said, \"Okay, הבו לי מזוני. Now, another thing I get, I get support. A widow gets support till she remarries, so give me support, because it says if she gets the ketubah she stops getting support. So if you're not giving the ketubah, give me support.\" אמר לה, \"מזוני נמי לית ליך. I'm not giving you the mezonot, because דאמר רב יהודה אמר שמואל התובעת כתובתה בבית דין אין לה מזונות. If a woman comes and asks for her ketubah, she stops getting mezonot. That's why she shouldn't ask. So you asked for your ketubah, you're not getting the ketubah and you're not getting mezonot.\" אמרה ליה, she

said, \"אפכוה לכורסיה.\" His chair should be turned around. It's like a curse. She meant let him fall down and like a person kneels over when he dies, she cursed him. Basically she said, let your expression is, let your chair turn over, \"כי בתרי עבדת, you did me from both sides, נישט די כתובה, not the ketubah and not the mezonot.\" So, they got scared like a woman curses, אפכוה לכורסיה, so what did they do? Took his chair and turned it over. Oh! So now they were mekayem already, so the it was mekuyam. וארצוה, and they spoke to her and they made her feel better. ואפילו הכי לא איפרק מחולשא. He still was always weak. He was always sick. He was always sick. Reminds like used to be a chasid for Rabbi Nachum Chernobler, then he became a chasid of the Mitteler Rebbe. When Rabbi Nachum Chernobler heard that he went away to the Mitteler Rebbe, he cursed him, and the lashon he said, \"ער זאל ליגן מיט'ן פופיק ארויף.\" Person dies on his back with pupik up. \"ער זאל ליגן\", he should lie with the pupik. So he got very scared, I mean, he became a chasid of the Mitteler Rebbe, Rabbi Nachum Chernobler. So he came to the Mitteler Rebbe. Mitteler Rebbe: \"דאגה נישט.\" On the

way home, he was in a wagon, the wagon turned over, and he fell down and he was laying on his back. That's it! Mekuyam! מקוים געווארן!